{
  "verse_id": "2.29",
  "mūla": {
    "devanāgarī": "आश्चर्यवत् पश्यति कश्चिद् एनम् आश्चर्यवद् वदति तथैव चान्यः | आश्चर्यवच् चैनम् अन्यः शृणोति श्रुत्वाप्य् एनं वेद न चैव कश्चित्",
    "iast": "āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ | āścaryavac cainam anyaḥ śṛṇoti śrutvāpy enaṃ veda na caiva kaścit",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 29",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "āścarya",
      "lemma": "āścarya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आश्चर्य"
    },
    {
      "surface_form": "vat",
      "lemma": "vat",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वत्"
    },
    {
      "surface_form": "paśyati",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "कश्चित्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तथाविधः कश्चित् परस्मै वदति एवं कश्चिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। शास्त्राचार्योपदेशाभ्यामाविद्यकसर्वद्वैतनिषेधेन परमात्मस्वरूपमात्राकारायां वेदान्तमहावाक्यजन्यायां सर्वसुकृतफलभूतायामन",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यति"
    },
    {
      "surface_form": "kaścid",
      "lemma": "kaścit",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "एव श्रृणोति श्रुत्वा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कश्चिद्"
    },
    {
      "surface_form": "enam",
      "lemma": "enad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एनम्"
    },
    {
      "surface_form": "āścarya",
      "lemma": "āścarya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आश्चर्य"
    },
    {
      "surface_form": "vat",
      "lemma": "vat",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वत्"
    },
    {
      "surface_form": "vadati",
      "lemma": "√vad",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "तथैव च अन्यः। आश्चर्यवच्च एनमन्यः श्रृणोति। श्रुत्वा दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्। अथवा योऽयमात्मानं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एवं कश्चिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "च शृणोति च",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "वदति"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "anyaḥ",
      "lemma": "anya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। आश्चर्यवच्च एनमन्यः श्रृणोति। श्रुत्वा दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्। अथवा योऽयमात्मानं पश्यति स आश्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अन्यः"
    },
    {
      "surface_form": "āścarya",
      "lemma": "āścarya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आश्चर्य"
    },
    {
      "surface_form": "vat",
      "lemma": "vat",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वत्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "enam",
      "lemma": "enad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एनम्"
    },
    {
      "surface_form": "anyaḥ",
      "lemma": "anya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। आश्चर्यवच्च एनमन्यः श्रृणोति। श्रुत्वा दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्। अथवा योऽयमात्मानं पश्यति स आश्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अन्यः"
    },
    {
      "surface_form": "śṛṇoti",
      "lemma": "√śru",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "च। अन्य कश्चित्पुनर्विपरीतभावनाभिभूतः श्रुत्वापि नैव वेद। चशब्दादुक्त्वापि न सम्यग्वेदेति द्रष्टव्यम्।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "श्रुत्वाप्येनं वेदेति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शृणोति"
    },
    {
      "surface_form": "śrutvā",
      "lemma": "śru",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अपि एनं यथावद् अवस्थितं तत्त्वतो न कश्चिद् वेद",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "श्रुत्वा"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "enam",
      "lemma": "enad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एनम्"
    },
    {
      "surface_form": "veda",
      "lemma": "√vid",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वेद"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
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      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "kaścid",
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      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
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          "sense": "एव श्रृणोति श्रुत्वा",
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      "surface_devanagari": "कश्चिद्"
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_2.29",
        "anandgiri_2.29"
      ],
      "score": 0.5,
      "english_rendering": "The ātman is not rare because it is far — it is rare because ordinary cognition has no category for what has never been an object of perception before. Śaṅkara reads āścaryavat (wonder-like) as adṛṣṭapūrva (never before seen) — something that appears suddenly, without cause, defying the subject-object grammar of everyday knowing. Out of thousands, perhaps one sees, one speaks, one hears; and even of those, not one truly knows — for jñāna-adhikāra (fitness for liberating knowledge) is itself so scarce that its emergence is indistinguishable from a miracle. The verse is not praise of the ātman's sublimity; it is a sober diagnosis: so long as the intellect remains outward-turned, the knower and the known remain falsely apart, and wonder is all that reaches the unprepared.",
      "divergence_note": "aścaryam adṛṣṭapūrvaṃ adbhutam akasmāddṛśyamānaṃ — Śaṅkara's gloss on āścaryavat; ato durbodha ātmā ity abhiprāyaḥ as the concluding summary",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.29",
        "vedantadeshika_2.29"
      ],
      "score": 0.5,
      "english_rendering": "The ātman's rarity as an object of vision is not a cognitive failure — it is the exact measure of accumulated puṇya (merit) and the thinning of pāpa (demerit) across lifetimes. Rāmānuja specifies that only one whose sins have been worn down by mahattapas (great austerity) even glimpses the ātman as it truly stands, and even then tattvatah (according to truth) — genuine knowledge rather than passing wonder — remains elusive across all four positions: the one who sees, the one who speaks, the one who hears, and the one who listens. The ca (and) that closes his commentary carries the full weight of this point: each stage — darśana, vacana, śravaṇa — is itself durlabha (rare) when performed tattvatah, meaning that bhakti-prasāda (the grace of devotion ripening into sight) does not arrive from a single effort but from a long purification in the field of Bhagavān's sight.",
      "divergence_note": "mahatā tapasā kṣīṇapāpa upacitapuṇyaḥ kaścit paśyati; cakārād draṣṭṛvaktṛśrotṛṣu api tattvatah darśanaṃ … durlabham iti uktaṃ bhavati",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.29",
        "jayatirtha_2.29"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads the wonder not as an epistemological puzzle but as a disclosure of Hari's sovereign rarity: the ātman is wonderful precisely because it bears the īśvara-sarūpatva (the likeness of the Lord), and what carries the Lord's mark is not accessible by unaided inquiry. The verse caps the argument that body-ātman union and separation are both niyata (governed, fixed) by the Lord's will, so grief at either is misplaced — the lesson is not consolation but awe at the aiśvara-sāmarthya (the Lord's sovereign power) that regulates all embodied existence. The seer of the ātman is rare because he is simultaneously seeing the reflected sovereignty of Hari, and such vision is granted, not achieved.",
      "divergence_note": "aiśvaraṃ sāmarthyaṃ punar darśayati āścaryavad iti; durlabho 'py īśvara-sarūpatvāt sūkṣmatvāc cātmanas tad-draṣṭā",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.29"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha keeps his gloss close to the marrow: the ātman is avyakta (unmanifest), and thus avitarkya (beyond logical reach) — what one 'sees' of it is not seen by the ordinary instrument of sight at all. The wonder is not that the ātman is difficult to know; it is that knowing arises only where Kṛṣṇa's own śakti (power) descends as prasāda (gift), making the ātman suddenly visible not by the devotee's exertion but by the Lord's līlā-will. In the Puṣṭi grammar, even the one who glimpses is glimpsed first — Kṛṣṇa selects the recipient of this vision as part of his own sportive self-disclosure.",
      "divergence_note": "so 'yam ātmā 'vyakto yata āścaryavad iti … avitarkyam iva paśyatīty ādi",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.29"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara names the cause of the wonder precisely: the ātman is alaukika (not of this world), and so even a competent student receiving śāstrācārya-upadeśa (scriptural instruction from a teacher) does not see it straightforwardly but sees it as one watches an indrajālin (conjurer) — with astonishment that what is being shown cannot actually be happening. Layered onto this is the problem of vipariīta-bhāvanā (contrary mental impression): even after hearing, the counter-impression that the body is the self reasserts itself, so that not only does the student not know — the teacher who has spoken does not feel confident the word has landed. The ca-śabda (the particle 'and') signals that even uktavā (having spoken) the teacher may not have transmitted; transmission requires a purity the hearer does not yet hold.",
      "divergence_note": "sarvagatasya nityajñānānandasvabhāvasyātmano 'laukikatvād aindrajālikavad aghaṭamānaṃ paśyann iva vismayena paśyati; viparītabhāvanābhibhūtaḥ śrutvāpi naiva veda; chabdāduktāpi na samyag vedeti draṣṭavyam",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.29"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana identifies three distinct āścaryāṇi (wonders) compressed into the verse: the ātman itself is wonder, the jñāna of the ātman is wonder, and the jñānin who has arrived at that knowledge is wonder — a triple rarity, each level more improbable than the last. He then excavates the mechanics: māyā inverts every predicate — the self-luminous appears inert, the ānandaghana (dense bliss) appears suffering, the nitya (eternal) appears perishable, the mukta (liberated) appears bound — so the wonder is structural, built into the avidyā-screen itself, not an accidental gap in instruction. Further, the vākya-śakti (the power of language) that can penetrate this screen is itself acintya (inconceivable): a mahāvākya like tat tvam asi dissolves the screen not through the ordinary mechanism of śakti-saṃbandha (word-meaning relation) but through a direct ignition of the akhanda-sākṣātkāra (undivided direct recognition) — and this, too, is wonder, for language has overshot its normal range.",
      "divergence_note": "tad etat trayam āścaryam ātmā taj-jñānaṃ taj-jñātā ca iti paramadurvijñeyam; āviidyakanānāvidhaviruddhadharmavatayā santam apy asantam iva … ātman; śabdaśakter acintyatvād … akhanda-sākṣātkāra",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "upajāti",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अन्यः",
      "role": "supporting",
      "other_verses_in_list": [
        "6.39",
        "15.17"
      ]
    },
    {
      "list": "कश्चित्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.17",
        "3.5"
      ]
    },
    {
      "list": "तथैव चान्यः",
      "role": "supporting",
      "other_verses_in_list": [
        "7.3"
      ]
    },
    {
      "list": "पश्यति",
      "role": "supporting",
      "other_verses_in_list": [
        "5.5",
        "6.30",
        "6.32",
        "13.27",
        "13.29",
        "13.30",
        "14.19",
        "18.16"
      ]
    },
    {
      "list": "श्रुत",
      "role": "supporting",
      "other_verses_in_list": [
        "2.52",
        "2.53",
        "11.2",
        "13.13",
        "13.25"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
      "e_v": 0.005,
      "z": 0.2,
      "h": 0.0,
      "th": 0.01
    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
        "bg-vedantadeshika",
        "bg-vallabha",
        "bg-jayatirtha",
        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
      ]
    },
    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
    "post_generation_repairs": [
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "vadati: vad -> √vad",
          "śṛṇoti: śru -> √śru",
          "veda: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If even those who hear and speak correctly still do not know — what exactly is the gap between śravaṇa (hearing) and jñāna (knowing), and can that gap be closed by more śravaṇa, or by something else entirely?",
    "Śaṅkara says 'out of thousands, perhaps one' — is jñāna-adhikāra (fitness for liberating knowledge) something accumulated, something granted, or something that simply crystallizes when false identification is exhausted?",
    "Rāmānuja locates the rarity in pāpa-kṣaya (depletion of demerit) and puṇya-upacaya (accumulation of merit) — does this mean the bhakta should seek more good action, or that action is only instrumental to a devotional readiness that action alone cannot manufacture?",
    "Madhva reads āścaryavat as pointing to Hari's sovereign governance rather than the ātman's opacity — does this reframe grief as not merely philosophically wrong, but as a failure to see whose hands hold the sequence of embodiment?",
    "Śrīdhara's indrajālin (conjurer) image suggests the ātman appears as something that 'cannot be happening' even while being shown — what does it mean for a teaching to be structurally visible and experientially invisible at the same time?",
    "Madhusūdana compresses wonder into three sites — ātman, jñāna, jñānin — implying the rarity multiplies rather than concentrates: is a tradition that produces even one genuine jñānin per generation doing its full work?",
    "The verse ends with na caiva kaścit veda (and yet no one truly knows) even after hearing — is this Kṛṣṇa's encouragement that Arjuna not feel alone in his confusion, or a warning that the instruction now given will likely also not land?"
  ],
  "everyday_applications": {
    "advaita": "When a clear teaching lands and yet no real change follows — in oneself or in others — resist the impulse to blame the teacher or repeat the teaching louder. Śaṅkara's verse-reading demands honest inventory of adhikāra (readiness): the outward-turned mind hears words about the ātman as curiosities, not as recognition. The practice is not more instruction but a progressive withdrawal of attention from what is adṛṣṭapūrva (never prior seen) by the senses — daily sitting in which the seer, not the seen, is the inquiry.",
    "viśiṣṭādvaita": "Rāmānuja's emphasis on pāpa-kṣaya (depletion of demerit) through tapas grounds the wonder in ethical consequence: every act of cruelty, distraction, or self-serving shrinks the aperture through which bhakti-prasāda (the grace of devotion) can enter. The everyday practice is purity as optics — keeping conduct aligned with kainkarya (service to Bhagavān) not to earn vision but to remove the accumulation of residue that blocks it, the way cleaning a lens does not create light but allows the existing light to reach the eye.",
    "dvaita": "Madhva's reading reframes all events — the arrival and departure of bodies, relationships, circumstances — as governed by Hari's aiśvara-sāmarthya (sovereign power). The practical consequence is a shift from problem-solving to discernment: before expending energy resisting or securing any condition of life, first ask whether you are seeing Hari's governance as background or as ground. Wonder is the entry point — when something unexpected arrives, Madhva's frame asks whether it is the Lord's signature rather than an anomaly to be managed.",
    "śuddhādvaita": "Vallabha's avitarkya (beyond logical reach) is not a counsel of passivity but a dissolution of spiritual self-effort as the mechanism of vision. In Puṣṭi-mārga praxis, the devotee does not pursue the ātman by rigorous inquiry but holds themselves available — keeping the inner space clear of the noise of personal strategy so that Kṛṣṇa's prasāda (gift) can disclose itself without obstruction. The everyday form is surrender of the itinerary: releasing the demand to arrive at any particular understanding by any particular effort.",
    "bhakti": "Śrīdhara's indrajālin (conjurer) image has a direct pedagogical application: when teaching or being taught something about the self or consciousness, expect the vipariīta-bhāvanā (contrary impression) to reassert within hours of the session. The practice is not to be discouraged by this but to treat repeated exposure to the teaching — not as redundancy but as the necessary condition for the contrary impression to gradually lose its grip. Śrīdhara's ca-śabda (the particle 'and') implies a gentleness toward the transmission gap: the teacher is not failing, the student is not deficient; the ātman is simply alaukika (not of this world), and alaukika things require alaukika persistence.",
    "advaita-bhakti": "Madhusūdana's three-āścaryā frame — the ātman is wonder, jñāna of it is wonder, the jñānin who holds it is wonder — suggests that genuine encounter with someone who truly knows is itself a rare event deserving the same attentiveness as a text or a teaching. The practice is an upgrade in attention when in the presence of someone whose understanding appears real: rather than extracting propositions, remain in the field of their knowing and let the śabdaśakti (power of their speech) do its acintya (inconceivable) work — the same process Madhusūdana attributes to mahāvākya transmission, which lands not by argument but by direct ignition."
  },
  "primary_meaning": "One person sees it as a wonder, another speaks of it as a wonder, still another hears of it as a wonder. Yet even after hearing, no one truly knows it."
}